The resurgence of the discussion and practice of performance art in the past thirty years has moved towards the digital age and consequently has been met with a new dimension for exploration: YouTube. This paper investigates a possible reconfiguration of the notion of performance art through the digital archive of performances by South African rap-rave group, Die Antwoord. Utilizing the notions of risk, digital liveness (as posited by Phillip Auslander), and a conceptual dimension of ideas, a distinctive characterization of online performance art is posited. The video archive as conduit, a performative channel of expression, is considered as means of interactive meaning-making processes. This is accomplished by looking at Die Antwoord’s digital archive of YouTube videos and its confrontational content, as well as the responses in the comment section from the YouTube community in order to consider how the archive is reconfigured. / Dissertation (MA)--University of Pretoria, 2016. / Drama / Unrestricted

This study examines the representation of "white" poverty in Afrikaans youth literature between 1990 and 2009 by focussing on the following novels: Droomwa (1990) by Barrie Hough, Die optog van die aftjoppers (1994) by George Weideman, Vaselinetjie (2004) by Anoeschka von Meck, Roepman (2004) by Jan van Tonder, Lien se lankstaanskoene (2008) by Derick van der Walt and Lammervanger (2009) by Frans van Rensburg. The novels are analysed by employing critical whiteness studies as an overarching theoretical framework. Indicators of the "white" characters' poverty are identified with regard to description, dialogue, actions, place and narration with the aim of determining how and why these representations are evident in the novels. In these novels, poverty partly functions as a feature of the the so-called problem book and coming of age novel. Apartheid is the backdrop for some of the novels; here, "white" poverty is portrayed in a nostalgic manner. The most prominent indicator of the characters' poverty is the place where they reside. Other indicators are their appearance, possessions, dialogue and actions. The characters' poverty is not stated explicitly by the narrator in any of the novels. The "whiteness" of characters is represented as self-evident. Apart from this matter-of-factness, there is other evidence of "white" privilege in the way that "white" poverty is represented. The relative poverty of the "white" characters becomes apparent through the opportunities still available to them. These opportunities enable most of the characters to experience relief from or rid themselves of their poverty. The implications of "whiteness" are evident on various levels in the novels and also imbue some "white" characters with the illusion that they should act as the rescuers of "black" characters. / Die representasie van "wit" armoede in Afrikaanse jeugliteratuur tussen 1990 en 2009 word in hierdie studie ondersoek. Die romans wat bestudeer word, is Droomwa (1990) deur Barrie Hough, Die optog van die aftjoppers (1994) deur George Weideman, Vaselinetjie (2004) deur Anoeschka von Meck, Roepman (2004) deur Jan van Tonder, Lien se lankstaanskoene (2008) deur Derick van der Walt en Lammervanger (2009) deur Frans van Rensburg. Kritiese witheidstudies is die oorkoepelende teoretiese raamwerk waarbinne die romans ontleed word. Die merkers van die "wit" karakters se armoede word ten opsigte van beskrywing, dialoog, optrede, ruimte en vertelling geïdentifiseer met die doel om vas te stel hoe en hoekom "wit" armoede in die tekste gerepresenteer word. Die prominentste merker van die karakters se armoede is die ruimte waarin hulle bly. Ander merkers is voorkoms, besittings, dialoog en optrede. In geen van die romans word die karakters se armoede eksplisiet deur die vertelinstansie aangedui nie. Die karakters se "witheid" word grotendeels in die ses romans as vanselfsprekend aangebied. Tesame met hierdie vanselfsprekendheid is daar besliste elemente van "wit" bevoorregting in die uitbeelding van "wit" armoede in die tekste teenwoordig. Die relatiwiteit van die "wit" karakters se armoede word duidelik deur die geleenthede waartoe hulle ten spyte van hul armoede toegang het; hierdie geleenthede stel meeste van die karakters in staat om hul armoede te verlig of daarvan verlos te word aan die einde van die romans. Die implikasies van "witheid" is op verskillende vlakke in die romans waarneembaar en verleen ook aan die karakters die illusie dat hulle, in meeste van die romans, tot die "swart" karakters se redding moet kom. Sleutelterme / Dissertation (MA)--University of Pretoria, 2017. / Afrikaans / MA / Unrestricted

This dissertation develops a liberationist practical theology of white emotioned resistance to critical anti-racist education. Its central argument is that white resistant discourse and emotional reactions in response to anti-racist pedagogy reflect the influence of social location on white people's psychological development, which forms comfortable intuitive attachments to the white hegemonic social milieu. These attachments constitute psychic incentives to preserve that milieu, which operate alongside conscious anti-racist commitments, resulting in disorientation and distress when the contradictions between those motivations are exposed in anti-racist classroom settings. This psychodynamic analysis serves as the basis for examining the theological implications of white resistance and, by extension, white social formation, which devalues mutual encounter across difference and constrains white people's ability to conceptualize shared culpability in generating oppressive social norms. This dissertation employs an interdisciplinary method that integrates theories of social practice, critical whiteness theory, and developmental psychology. The first chapter examines the relationship of habitual practices to structures of oppression, drawing upon Sally Haslanger’s theory of practice and Pierre Bourdieu’s understanding of habitus. The second chapter reviews qualitative research conducted in the field of multicultural anti-racist education, which analyzes white resistant behaviors and discursive patterns in the classroom. The third chapter engages with critical whiteness scholars Barbara Applebaum, Jennifer Mueller, and Linda Martín-Alcoff, specifically as they theorize the nature of white resistance as a series of strategies to preserve moral identity and social power. The fourth chapter responds to these theories with a psychodynamic approach developed in conversation with Phillis Sheppard’s reformulation of Heinz Kohut’s self psychology. This analysis is followed in the fifth chapter by a theological interpretation of white resistance and the oppressive potential of social norms, drawing upon the work of Willie James Jennings, Katie Walker Grimes, and Mayra Rivera. The final chapter outlines pastoral and pedagogical concerns relevant to helping white people process the vulnerability inherent in having one’s sense of self implicated in structural oppression. Analyzing white resistance through a psychodynamic lens provides new directions for research within practical theology and critical whiteness studies on strategy and efficacy of anti-racist pedagogy.

Drawing from a qualitative semi structured interview format, this study aims to better understand and examine how the social work programme among universities in Sweden teach antiracist and/or other critical theories regarding race and racism to its students. Theories of colorblindness and critical whiteness are used to analyze empiricism; previous research from the field is also used to build a holistic understanding. The empiricism is based on eight racialized individuals: seven social work students and one newly graduated. The essay shows the students experiences regarding the critical anti racist practice and education varies little. All students, except one, did not have enough antiracist or race-centered theories that aimed to combat racism and build a better understanding of the dynamic power structures that can affect the social work praxis and outcome. The essay concludes that more work is needed in order to build better equipped social workers of the future that can combat racism in an antiracist social work manner.

This qualitative narrative inquiry study examined the narratives and experiences of White women admissions officers at predominantly white institutions (PWIs) and explored how they engaged with the development of their white racial identity throughout their professional careers. Using Critical Whiteness Studies (CWS) and Helms’ (1990) white racial identity development model, the research questions were: What are White women admissions officers’ narratives of their experiences with whiteness at predominately white institutions? How do White women's admission officers make meaning of their racial identity? Data was collected from seven White women admissions officers through a demographic survey and two 45-60-minute interviews. The findings were displayed using narrative summaries. Participants’ narratives described how the White women admissions officers acknowledged the existence of whiteness and its effects on campus practices and policies and offered examples of how they worked to decenter the white experience from their campus. Additionally, participants highlighted how they were more engaged with ally work once they accepted their white privilege and how the system of whiteness had structured their personal and professional lives. Most of the participants believed white privilege and the systems created to protect it existed on campus at PWIs and shared examples of how they had benefited from these practices. Nearly all participants expressed feelings of discomfort when first introduced to white privilege but understood it had to be confronted if systems of whiteness could ever be dismantled. Implications for practice and recommendations for future research are shared, and specific ways admissions and recruitment can better assist White women admissions officers in being equitable with their practices and policies are outlined.

This study is about the group of transnational adoptees, which means adoptions that includes a transfer of children to families who racially and culturally different from them. The Swedish research regarding to this group of adoptees is relatively limited. Especially in relation to the phenomenon like race, whiteness and racism. There is a need for more knowledge about what it means to be Swedish and non-white, something that the group adoptees has experience of.                      The purpose of this study is to examine if, and in that case how, it is possible to discern a pattern of Swedishness boundaries using the adoptees experience, and to find out how notions of race interacts with these experiences. The study is based on a qualitative approach and the empirical material consists of interviews with four adoptees. To understand my empirical data I have chosen to work with several different theoretical perspectives to illustrate the phenomenon as can be seen as border guards of Swedishness concerning to the adoptees. These phenomenon’s are: race and whiteness, and racialization and (everyday) racism. I am also inspired by the American research field of critical race and whiteness studies, but from a Swedish context.                       The results show that the main limit for Swedishness goes at the adoptees non-white bodies. It is also by their non-white bodies as they get their belonging in Sweden questioned and can be considered as almost Swedes. It is also their non-Swedish appearance that allows them to be exposed to racialization and racism in everyday life. Thus, it is possible to argue, on the basis of the adoptees stories, that race as construction exists and that we must speak of it to be able to understand how it, as adopted (Swedish), is to live in a non-white body in Sweden today.

This thesis presents an ethnography of white researchers who work at the Darwin Institute of Indigenous Health Research. This group of ‘proximate advocates’ is made up of predominantly middle-class, educated and antiracist white health professionals. Their decision to move from more populated areas to the north of Australia, where Indigenous disadvantage is most pronounced, is motivated by the hope of enacting postcolonial justice so long denied to the nation’s first peoples. / This ethnography thus contributes to the anthropology of postcolonial forms, and specifically benevolent forms. The Darwin Institute of Indigenous Health Research is an example of a postcolonial space where there is an attempt to invert colonial power relations: that is, to acknowledge the effects of colonisation on Indigenous people and remedy them. / The thesis begins with an account of suburban life in contemporary Darwin focused on the figure of the ‘longgrasser’ who threatens to create disorder at my local shops. This is an example of the postcolonial frontier, the place where antiracist white people encounter radically-different Indigenous people. Part 1 develops a conceptual model for understanding the process of mutual recognition that creates the subjectivities of Indigenous people and of white antiracists. / Drawing on critiques of liberalism and postcolonial theory, in Part 2 I describe the knowledge system dominant in Indigenous health discourse, postcolonial logic. It is postcolonial logic that prescribes how white antiracists should assist Indigenous people by furthering Indigenous self-determination. I argue that postcolonial logic can be understood as the junction of remedialism (a form of liberalism) and orientalism. The melding of these two concepts produces remediable difference: a difference that can be brought into the norm. / In Part 3 I describe how white researchers at the Institute experience radical difference, or at least its possibility. These experiences challenge the concept of remediable difference. If Indigenous people are not remediably different, but radically different, the process of mutual recognition breaks down, and the viability of a white antiracist subjectivity is called into question. The ensuing breakdown of postcolonial logic threatens to expose white antiracists as no different from their assimilationist predecessors. / Part 4 explores the underlying dilemmas of the postcolony that are revealed when postcolonial logic unravels. The dilemma of historical continuity emerges when the discursive techniques that enact historical discontinuity between postcolonisers and their predecessors break down. The dilemma of social improvement is the possibility that the practices of the self-determination era not only resemble assimilation, but are assimilation. It is the possibility that any attempts to extend the benefits of modernity enjoyed by non-Indigenous Australia to Indigenous people will erode their cultural distinctiveness. The postcolonial condition is the experience of living with these aporias. / In the conclusion, I consider the implications of my argument for the current Australian political context, for the project of liberal multiculturalism, and for the broader problem of power and difference. I look to friendship as a deceptively simple, perhaps implausible, and yet powerful trope that can relieve the postcolonial condition and offer hope for peaceful coexistence in the postcolony.

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The purpose of this study is to explore the role that the race-based perceptions of post-secondary education leaders play in the design and implementation of their equity and access initiatives supporting Black and Brown students. Through the lens of Critical Whiteness Studies, this research employed a qualitative interview methodology to address the research questions: Why have post-secondary education leaders’ equity and access initiatives serving Black and Brown students fallen short of eliminating race-based higher education disparities and what role does Whiteness play in the development and implementation of equity and access initiatives of post-secondary education leaders. To explore the research questions a purposeful sampling technique was used to recruit 16 post-secondary education equity and access initiative leaders. From the study’s findings emerged four thematic categories relating to the research questions: inadequate leadership qualifications, harmful initiative design, deceit in equity and access initiatives, and assimilation to Whiteness standards. The findings of this study show how inadequate leadership qualifications, harmful initiative design and implementation influenced by uninterrogated notions of Whiteness play a role in equity and access initiatives supporting Black and Brown students. This study advances the theoretical frame, Critical Whiteness Studies, by exposing the functions and manifestations of White normativity and White supremacy ideology in post-secondary education equity and access initiatives serving Black and Brown students. / Policy, Organizational and Leadership Studies

In recent years, there has been a significant amount of new attention to white dominance and privilege (or whiteness) as the often unmarked inverse of racial oppression. This interest has spawned the academic domain called Critical Whiteness Studies (CWS). While the critical investigation of whiteness is not new, and has been pioneered by Black scholars beginning at least since the early 1900s in the work of W. E. B. Du Bois, what is notable about this new interest in whiteness is its advancement almost exclusively by white scholars. The paucity of literature centering the Black voice in the study of whiteness both suggests the lack of appreciation for the importance of this perspective when researching the phenomenon of racial dominance, and raises questions about the manner in which racial equity work is approached by some Whites who do work that is intended to advance racial equity. This study investigates the context of racial equity collaborations between Blacks and Whites, responding to this knowledge deficit in two ways: a) it centers the Black voice, specifically and intentionally seeking the perspectives of Blacks about racial equity collaborations b) it investigates the nature and effects of the relationships between Blacks and Whites in these collaborative endeavours. This qualitative research study uses in-depth interview data collected from ten Black racial equity workers who collaborate with Whites in doing racial equity work. The data makes evident that the Black participants find these collaborations to be necessary and strategic while at the same time having the potential to undermine their own agency. The study examines this contradiction, discussing several manifestations of it in the lives of these Black racial equity workers. It outlines the importance of Black embodied knowledge to racial equity work and to these collaborations, and outlines an epistemology of unknowing and a politics of humility that these Blacks seek in their white colleagues. The study also outlines the collective and individual strategies used by these Black racial equity workers to navigate and resist the contradictory terrain of their collaborations with Whites in racial equity work.